Art of ThinkingPt. 3. Ch. 19, 20.
Neither is it necessary to reduce the most usual Sophisms to general Heads, since that’s already very well perform’d in a Book to which I’de rather refer you, than be at the trouble of Transcribing, having nothing to add but this, that if I be not mistaken, all the false Arguings enumerated there, and what others you may happen to meet with may be discover’d and avoided by the Rules already given, and do indeed proceed, so far as they relate to the Understanding, from the Non-observation of some of ’em.
But it is to little purpose to guard our selves against the Sophisms of the Head, if we lie open to those of the Heart. One irregular Passion will put a greater Obstacle between us and Truth, than the brightest Understanding and clearest Reasonings can easily remove. This every one of us is apt to discern in others, but we’re blind to it in our selves.We can readily say that it is Pride or Obstinacy, Interest or Passion or in a word Self-love that keeps our Neighbour from Conviction, but all this while imagine our own Hearts are very clear of ’em, tho’ more Impartial Judges are of another Mind.
I wish there were no Reason to think that there are some who attempt to maintain an Opinion which they know to be false, or at least which they have cause to suspect, and therefore industriously avoid what wou’d manifest their Error. ’Tis hop’d however that the greatest part of the Disputers of the World are not of this number, and that the reason why they offer their Neighbours Sophistical Arguments, is because they are not aware of it themselves; That what makes them so Positive is their firm persuasion that they are acted only by a Zeal for GOD, an honest Constancy and Stanch Integrity, tho at the very same time quite different Motivesmove them under these Appearances.
And indeed he must be an extraordinary good Man, a Wonder scarce produc’d in an Age, who has no Irregular Passion stirring; Who receives no Manner of Tincture from Pride and Vitious Self-Love, to which all are so prone, and which hide themselves under so many disguises; Who is got above the World its Terrors and Allurements, has laid up his Treasure in Heaven, and is fully Contented with his Present Circumstances, let them be what they will, having made them the boundaries of his Desires; who knows how to live on a Little very happily and therefore receives no Bias from his own Conveniency, nor is weigh’d down by the dead Weight of his Appetites and Interests; which ought to be the Temper of every Person who wou’d find out Truth, and who desires to make a Right Judgment in all things.
We all pretend to this it’s true, and think our selves Injur’d if it be not believ’d that we are Disinteress’d and free from Passion, that no Humour or Private End, nothing but an honest Zeal for Truth gives warmth to our Discourses; and yet it often happens that e’re we Conclude them, we give just occasion to have it thought, that how large soever our Knowlege in other things may be, we are not well acquainted with our own Hearts. All which consider’d, how confidently soever we’re perswaded of our own Integrity, tho we think we have penetrated to the very bottom of our Hearts, it wou’d not be amiss to suspect our selves sometimes, and to fear a Bias, even at the very instant we take care to avoid one.
For Truth being but One, and the Rational Faculties not differing in Kind but in Degree, tho there may be different Measures of Understanding, there could not be suchContradictions in Mens Opinions as we find there are, even in those who examin as well as in those who do not, were they acted only by the Love of Truth, and did not Self-Love perswade them that they shall find their own particular account by such an Opposition. I wou’d not be so understood as if I thought that in all Controversies one side must needs be Criminal, if not by Wilfully Opposing Truth, yet at least by an indulgence of such unmortifi’d Passions as estrange them from her. No, without doubt great allowances are to be made on the score of Education, Capacity, the Leisure, and Opportunity of Information we have had. But this we may venture to say, that had we but a Modest Opinion of our selves, believing it as possible for us as for those who contradict us to be mistaken, did we behave our selves answerable to such a belief; were we seriously convinc’d that nothingis so much our Interest as a readiness to admit of Truth, from what ever Hand it comes, greatest part of our Disputes wou’d have a better Issue than we generally find. At least if we cou’d not be to happy as to Convince one another, our Contests wou’d be manag’d with more Temper and Moderation, wou’d not conclude in such a breach of Charity, or at best in such a Coldness for each other, as they usually do.
If we consider wisely we shall find it to be our Present Interest as well as our Future, to do that in Reality which all of us Pretend to, that is, to Search after and to Follow Truth. And to do it with all that Candor and Ingenuity which becomes a true Philosopher as well as a good Christian, making use of no Arguments but what we really believe, and giving them up contentedly when we meet with stronger. OurPresent Interest, which is that which weighs most with thegenerality, and to which we make all other considerations give place; For what is it we Contend for? They who have such little Souls as to bait at any thing beneath the highest End, make Reputation their Aim, and with it that Authority and Wealth which usually attends it. But now Reputation cannot be acquir’d, at least not a lasting one, by Fallacious Reasonings; we may perhaps for a while get a Name by them amongst unwary Persons, but the World grows too quick-sighted to be long impos’d on. If a Love of Truth do not, yet Envy and Emulation will set other heads a Work to discover our Ignorance or Fraud, they are upon the same Design, and will not suffer us to go away with the Prize undeservedly. And besides, with how ill an Aspect must he needs appear who does not Reason fairly, and by consequence, how unlike is he to gain on those who hear him? There are butthree Causes to which false Arguments can be refer’d, Ignorance, Rashness, or Design, and the being suspected for any one of these hinders us very much in acquiring that Reputation, Authority or Preferment we desire. I must confess were we sure the Fallacy wou’d not be detected, and that we shou’d not lie under Suspicion of it, we might gain our point; for provided the Paint do not rub off, good Colouring may serve a present turn as well as a true Complection: But there is little reason to hope for this, because of what was just now mention’d, and for other Reasons that might be added.
Now what can be more provoking than the Idea we have of a Designing Person? of one who thinks his own Intellectuals so strong and ours so weak, that he can make us swallow any thing, and lead us where he pleases? such an one seems to have an Intention to reduce us tothe vilest Slavery, the Captivation of our Understandings, which we justly reckon to be the highest Insolence. And since every one puts in for a share of Sense, and thinks he has no reason to complain of the distribution of it, whoever supposes that another has an over-weaning Opinion of his own, must needs think that he undervalues his Neighbours Understanding, and will certainly repay him in his own Coin, and deny him those advantages he seems to arrogate.
The most we can say for our selves when the weakness of our Arguments comes to be discover’d, is that we were mistaken thro Rashness or Ignorance, which tho more pardonable than the former, are no recommending Qualities. If we argue falsly and know not that we do so, we shall be more pittied than when we do, but either way disappointed. And if we have added Rash Censures of those who are not of our Mind,Pride or Positiveness to our Errors as we cannot so handsomely Retreat so neither will so fair a Quarter be allow’d as those who Argue with Meekness, Modesty and Charity may well expect. So that when we have cast up our Account and estimated the Present Advantages that false Arguings bring us, I fear what we have got by a Pretence to Truth, won’t be found to countervail the loss we shall sustain by the Discovery that it was no more. Which may induce us (if other Considerations will not) to be wary in receiving any Proposition ourselves; and restrain us from being forward to impose our Sentiments on others.
After all, ’tis a melancholy reflection that a great part of Mankind stand in need of Arguments drawn from so low a Motive as Worldly Interest, to persuade them to that to which they have much greater inducements. It is strange that we shou’d need any other considerationsbesides the bare performance of our Duty, and those unspeakable advantages laid up for all such as do it sincerely, hereafter. When we have the Approbation of GOD and the infinite Rewards he has propos’d to those who study to recommend themselves to him, for our Encouragement, how low are we sunk if the Applause of Men and the little Trifles which they can bestow weigh any thing with us! I am therefore almost asham’d of proposing so mean a consideration, but the degeneracy of the Age requir’d it, and they who perhaps at first follow Truth as the Jews did once, for the Loaves only, may at last be attracted by its own Native Beauties.
L’art de Penser, p. 22.
§. V. As Nature teaches us Logic, so does it instruct us in Rhetoric much better than Rules of Art, which if they are good ones are nothing else but those Judicious Observations which Men of Sense have drawn from Nature, and which allwho reflect on the Operations of their own Minds will find out ’emselves. The common Precepts of Rhetoric may teach us how to reduce Ingenious ways of speaking to a certain Rule, but they do not teach us how to Invent them, this is Natures work and she does it best; there is as much difference between Natural and Artificial Eloquence as there is between Paint and True Beauty. So that as a good Author well observes, all that’s useful in this Art, “is the avoiding certain evil ways of Writing and Speaking, and above all an Artificial and Rhetorical Stile compos’d of false Thoughts, Hyperboles and forc’d Figures which is the greatest fault in Rhetoric.”
I shall not therefore recommend under the name of Rhetoric an Art of speaking floridly on all Subjects, and of dressing up Error and Impertinence in a quaint and taking garb;any more than I did that Wrangling which goes by the name of Logic, and which teaches to disputeforandagainstall Propositions indefinitely whether they are True or False. It is an abuse both of Reason and Address to press’em into the Service of a Trifle or an Untruth; and a mistake to think that any Argument can be rightly made, or any Discourse truly Eloquent that does not illustrate and inforce Truth. For the design of Rhetoric is to remove those Prejudices that lie in the way of Truth, to Reduce the Passions to the Government of Reason; to place our Subject in a Right Light, and excite our Hearers to a due consideration of it. And I know not what exactness of Method, pure and proper Language, Figures, insinuating ways of Address and the like signify, any farther than as they contribute to the Service of Truth by rendring our Discourse Intelligible, Agreeable and Convincing. Theyare indeed very serviceable to it when they are duly managed, for Good Sense loses much of its efficacy by being ill express’d, and an ill stile is nothing else but the neglect of some of these, or over doing others of ’em.
Obscurity, one of the greatest faults in Writing, does commonly proceed from a want of Meditation, for when we pretend to teach others what we do not understand our selves, no wonder that we do it at a sorry rate. ’Tis true, Obscurity is sometimes design’d, to conceal an erroneous opinion which an Author dares not openly own, or which if it be discover’d he has a mind to evade. And sometimes even an honest and good Writer who studies to avoid may insensibly fall into it, by reason that his Ideas being become familiar to himself by frequent Meditation, a long train of ’em are readily excited in his mind, by a word or two which he’s us’d to annex to them; but it is not so with his Readers who areperhaps strangers to his Meditations, and yet ought to have the very same Idea rais’d in theirs that was in the Authors mind, or else they cannot understand him. If therefore we desire to be intelligible to every body, our Expressions must be more plain and explicit than they needed to be if we writ only for our selves, or for those to whom frequent Discourse has made our Ideas familiar.
Not that it is necessary to express at length all the Process our Mind goes thro in resolving a Question, this wou’d spin out our Discourse to an unprofitable tediousness, the Operations of the Mind being much more speedy than those of the Tongue or Pen. But we shou’d fold up our Thoughts so closely and neatly, expressing them in such significant tho few words, as that the Readers Mind may easily open and enlarge them. And if this can be done with facility we are Perspicuous as well as Strong, if with difficulty or not at all, we’rethen perplext and Obscure Writers.
Scarce any thing conduces more to Clearness, the great Beauty of writing, than Exactness of Method; nor perhaps to Persuasion, for by putting every thing in its proper place with due Order and Connexion, the Readers Mind is gently led where the Writer wou’d have it. Such a Stile is Easy without Softness, Copious as that signifies the omission of nothing necessary, yet not Wordy and Tedious; nor stuft with Nauseous Repetitions, which they who do not Think before they Write and dispose their Matter duly, can scarce avoid. The Method of Thinking has been already shewn, and the same is to be observ’d in Writing, which if it be what it ought; is nothing else but the communicating to others the result of our frequent and deep Meditations, in such a manner as we judge most effectual to convince them of those Truths which we believe. Always remembring that themost natural Order is ever best; that we must first prepare their minds by removing those Prejudices and Passions which are in our way, and then propose our Reasons with all the Clearness and Force, with all the Tenderness and Good-Nature we can.
Lockof Hum. Und. B. 3. Ch. 7.
And since the Clearness and Connexion as well as the Emphasis and Beauty of a Discourse depends in a great measure on a right use of the Particles, whoever wou’d Write well ought to inform themselves nicely in their Proprieties. anAnd, aThe, aBut, aFor, &c. do very much perplex the Sense when they are misplac’d, and make the Reader take it many times quite otherwise than the Writer meant it. But this is not a place to say all that this Subject deserves; they who wou’d have much in a little, may consult an Ingenious Author who has touch’d upon’t, and from thence takehints to observe how these little words are applied in good Authors, and how themselves may best use them to express the several Postures of their own Minds.
In a word, I know not a more compendious way to good Speaking and Writing, than to chuse out the most excellent in either as a Model on which to form our selves. Or rather to imitate the Perfections of all, and avoid their mistakes; for few are so perfect as to be without fault, and few so bad as to have nothing good in them. A true Judgment distinguishes, and neither rejects the Good for the sake of the Bad, nor admits the Bad because of the Good that is mingled with it. No sort of Style but has its excellency and is liable to defect: If care be not taken the Sublime which subdues us with Nobleness of Thought and Grandeur of Expression, will fly out of sight and by being Empty and Bombast become contemptible. ThePlain and Simple will grow Dull and Abject; the Severe dry and Rugged, the Florid vain and impertinent. The Strong instead of rousing the Mind will distract and intangle it by being Obscure; even the Easy and Perspicuous if it be too diffuse, or ever delicate tires us instead of pleasing. Good Sense is the principal thing without which all our polishing is of little Worth, and yet if Ornament be wholly neglected very few will regard us. Studied and artificial periods are not natural enough to please, they shew too much solicitude about what does not deserve it, and a loose and careless Style declares too much contempt of the Public. Neither Reason nor Wit entertain us if they are driven beyond a certain pitch, and Pleasure it self is offensive if it be not judiciously dispenc’d.
Every Author almost has some beauty or blemish remarkable in his Style from whence it takes its name; and every Reader has a peculiar tastof Books as well as Meats. One wou’d have the Subject exhausted, another is not pleas’d if somewhat be not left to enlarge on in his own Meditations. This affects a Grave that a Florid Style; One is for Easiness, a second for Plainness, a third for Strength, and a fourth for Politeness. And perhaps the great secret of Writing is the mixing all these in so just a proportion that every one may tast what he likes without being disgusted by its contrary. And may find at once that by the Solidity of the Reason, the purity and propriety of Expression, and insinuating agreeableness of Address, his Understanding is Enlightned, his Affections subdued and his Will duly regulated.
This is indeed the true End of Writing, and it wou’d not be hard for every one to judge how well they had answer’d it, wou’d they but lay aside Self-Love, so much of it at least, as makes them partial to their own Productions. Did we consider ourown with the same Severity, or but Indifferency that we do anothers Writing, we might pass a due Censure on it, might discern what Thought was Crude or ill exprest, what Reasoning weak, what passage superfluous, where we were flat and dull, where extravagant and vain, and by Criticizing on our selves do a greater kindness to the World than we can in making our Remarques on others. Nor shou’d we be at a loss, if we were Impartial, in finding out Methods to Inform, Persuade and Please; for Human Nature is for the most part much alike in all, and that which has a good effect on us, will generally speaking have the same on others. So that to guess what success we are like to have, we need only suppose our selves in the place of those we Address to, and consider how such a Discourse wou’d operate on us, if we had their Infirmities and Thoughts about us.
And if we do so I believe weshall find, there’s nothing more improper than Pride and Positiveness, nor any thing more prevalent than an innocent compliance with their weakness: Such as pretends not to dictate to their Ignorance, but only to explain and illustrate what they did or might have known before if they had consider’d it, and supposes that their Minds being employ’d about some other things was the reason why they did not discern it as well as we. For Human Nature is not willing to own its Ignorance; Truth is so very attractive, there’s such a natural agreement between our Minds and it, that we care not to be thought so dull as not to be able to find out by our selves such obvious matters. We shou’d therefore be careful that nothing pass from us which upbraids our Neighbours Ignorance, but study to remove’t without appearing to take notice of it, and permit’em to fancy if they please, that we believe them as Wiseand Good as we endeavour to make them. By this we gain their Affections which is the hardest part of our Work, excite their Industry and infuse a new Life into all Generous Tempers, who conclude there’s great hopes they may with a little pains attain what others think they Know already, and are asham’d to fall short of the good Opinion we have entertain’d of ’em.
And since many wou’d yield to the Clear Light of Truth were’t not for the shame of being overcome, we shou’d Convince but not Triumph, and rather Conceal our Conquest than Publish it. We doubly oblige our Neighbours when we reduce them into the Right Way, and keep it from being taken notice of that they were once in the Wrong, which is certainly a much greater satisfaction than that blaze of Glory which is quickly out, that noise of Applause which will soon be over. For the gaining of our Neighbour, atleast the having honestly endeavour’d it, and the leading our own Vanity in Triumph are Real Goods and such as we shall always have the Comfort of. It is to be wish’d that such Propositions as are not attended with the Clearest Evidence were deliver’d only by way of Enquiry, since even the brightest Truth when Dogmatically dictated is apt to offend our Readers, and make them imagine their Liberty’s impos’d on, so far is Positiveness from bringing any body over to our Sentiments. And besides, we’re all of us liable to mistake, and few have Humility enough to confess themselves Deceiv’d in what they have confidently asserted, but think they’re obliged in Honour to maintain an Opinion they’ve once been Zealous for, how desirous soever they may be to get rid on’t, cou’d they do it handsomely. Now a Modest way of delivering our Sentiments assists us in this, and leaves us at liberty to take either side of the Question asReason and Riper Consideration shall determine.
In short, as Thinking conformably to the Nature of Things is True Knowledge, so th’ expressing our Thoughts in such a way, as most readily, and with the greatest Clearness and Life, excites in others the very same Idea that was in us, is the best Eloquence. For if our Idea be conformable to the Nature of the thing it represents, and its Relations duly stated, this is the most effectual way both to Inform and Perswade, since Truth being always amiable, cannot fail of attracting when she’s plac’d in a Right Light, and those to whom we offer her, are made Able and Willing to discern her Beauties. If therefore we throughly understand our Subject and are Zealously affected with it, we shall neither want suitable words to explain, nor perswasive Methods to recommend it.
And since Piety and Vertue shou’din spite of the mistaken Customs of the Age be the principal Theme of a Christians Conversation; that which those who bear that Sacred Name ought always to regard some way or other, even when it might be unseasonable to speak of it directly, the way to be good Orators is to be good Christians, the Practice of Religion will both instruct us in the Theory, and most powerfully inforce what we say of it. Did we truly relish the Delights of GOD’s Service, we cou’d neither refrain from talking of the Pleasure, nor be so ill-natur’d as not to strive to Communicate it; and were we duly warm’d with a Zeal for his Glory and concern for our Neighbours Soul, no Figures of Rhetoric, no Art of Perswasion wou’d be wanting to us. We shou’d diligently watch for Opportunities, and carefully improve them, accommodating our Discourse to the Understanding and Genius of all we cou’d hope to do good to.
Besides, by being True Christians we have Really that Love for others which all who desire to perswade must pretend to; we’ve thatProbityandPrudence, thatCivilityandModestywhich the Masters of this Art say a good Orator must be endow’d with; and have pluck’d up those Vicious Inclinations from whence the most distastful faults of Writing proceed. For why do we chuse to be Obscure but because we intend to Deceive, or wou’d be thought to see much farther than our Neighbours? One sort of Vanity prompts us to be Rugged and Severe, and so possess’d with the imagin’d Worth and Solidity of our Discourse, that we think it beneath us to Polish it: Another disposes us to Elaborate and Affected ways of Writing, to Pompous and improper Ornaments; and why are we tediously Copious but that we fancy every Thought of ours is extraordinary? Contradiction is indeed for our advantage as tending to makeus wiser, yet our Pride makes us impatient under it, because it seems to Lessen that Esteem and Deference we desire shou’d be paid us. Whence come those sharp Reflections, those imagin’d strains of Wit, not to be endur’d amongst Christians, and which serve not to Convince but to Provoke, whence come they but from Ill-nature or Revenge, from a Contempt of others and a desire to set forth our own Wit? Did we write less for our selves we should sooner gain our Readers, who are many times disgusted at a well writ Discourse if it carries a tang of Ostentation: And were our Temper as Christian as it ought to be, our Zeal wou’d be spent on the most Weighty things, not on little differences of Opinions.
I have made no distinction in what has been said between Speaking and Writing, because tho they are talents which do not always meet, yet there is no material difference between ’em. They Write best perhapswho do’t with the gentile and easy air of Conversation; and they Talk best who mingle Solidity of Thought with th’ agreableness of a ready Wit. As forPronunciation, tho it takes more with some Auditors many times than Good Sense, there needs little be said of it here, since Women have no business with the Pulpit, the Bar or St.Stephens Chappel: And Nature does for the most part furnish ’em with such a Musical Tone, Perswasive Air and winning Address as renders their Discourse sufficiently agreeable in Private Conversation. And as to spelling which they’re said to be defective in, if they don’t believe as they’re usually told, that it’s fit for ’em to be so, and that to write exactly is too Pedantic, they may soon correct that fault, by Pronouncing their words aright and Spelling ’em accordingly. I know this Rule won’t always hold because of an Imperfection in our Language whichhas been oft complain’d of but is not yet amended; But in this case a little Observation or recourse to Books will assist us; and if at any time we happen to mistake by Spelling as we Pronounce, the fault will be very Venial, and Custom rather to blame than we.
I’ve said nothing ofGrammartho we can’t Write properly if we transgress its Rules, supposing that Custom and the reading of English Books are sufficient to teach us the Grammar of our own Tongue, If we do but in any measure attend to them. And tho Women are generally accus’d of Writing false English, if I may speak my own Experience, their Mistakes are not so common as is pretended, nor are they the only Persons guilty. What they most commonly fail in is the Particles and Connexion, and that generally thro a Briskness of temper which make them forget, or Hast which will not suffer ’em to read over again what went before. And indeed, thosewho Speak true Grammar unless they ’re very Careless cannot write false, since they need only peruse what they’ve Writ, and consider whether they wou’d express ’emselves thus in Conversation.
Art of speaking.
But for this and forFigures, &c. and indeed for all that relates to this Subject, I must refer you to an Ingenious Treatise which handles it fully, and to which I’me oblig’d in great measure for what little skill I have. Observing only, that whatever it is we Treat of, our Stile shou’d be such as may keep our Readers Attent, and induce them to go to the End. Now Attention is usually fixt by Admiration, which is excited by somewhat uncommon either in the Thought or way of Expression. We fall a sleep over an Author who tells us in an ordinary manner no more than we knew before: He who wou’d Take must be Sublime in his Sense, and must cloath it after a Noble way.His Thoughts must not be superficial, such as every one may fall into at the first glance, but the very Spirits and Essence of Thinking, the sum of many hours Meditation folded up in one handsome and comprehensive Period, whose Language is Intelligible and Easy that the Readers may not lose the pleasure of the Kernel, by the pain they find in cracking the Shell. The most difficult Subject must be made easy by his way of handling it; tho his Matter may deserve a Meditation, yet his Expressions must be so Clear that he needs not be read twice to be Understood;theseare to be Natural and Familiar, condiscending to the meanest Capacity, whilst his Thoughts are Great enough to entertain the highest. He Discourses always on a Useful Subject in a manner agreeable to it, and pleases that he may Instruct; Nothing seems Studied in his whole Composition, yet every thing is Extraordinary, a Beautiful Harmonyshining thro all its parts. No Sentence is Doubtful, no word Equivocal, his Arguments are Clear and his Images Lively; all the Ideas he excites in your Mind, as nearly resemble the thing they represent as Words can make them. Whilst th’ exactness of his Method, and Force of his Reason Enlighten and Convince the Mind; the Vivacity of his Imagination and insinuating Address, gain the Affections and Conquer the Will. By the weight and closeness of the former you wou’d take him for an Angel, and the tender and affable sweetness of the last bespeaks him a Friend. He considers that as mere Florish and Rhetorick are good for nothing, so neither will bare Reason dull and heavily express’d perform any great matter, at least not on those who need it most, whose Palates being deprav’d their Medicines must be administred in a pleasing Vehicle. Since Mankind are averse to their Real Happiness, he does not onlytell ’em their Duty but Interesses them in it; and thinking it not enough to run ’em down with the strength of Reason, he draws ’em over to a Voluntary Submission by th’ attractives of his Eloquence. For he has a peculiar Turn and Air which animates every Period, so that the very same Truth which was dry and Unaffecting in a vulgar Authors words, Charms and Subdues you when cloath’d in his. He shews no more warmth than may convince his Readers that he’s heartily persuaded of the Truths he offers them; and if it is necessary at any time to make use of Figures to give a more Lively Representation than plain Expressions cou’d, to discribe his own Passions and excite the same in others upon a just occasion, in a word to awaken a Stupid and Clear the Mind of a Prejudic’d Reader, his Figures are duly chosen and discreetly us’d. For he knows that scarce any thing speaks a greater want ofJudgment than the shewing concern where there needs none, or is a worse fault in Oratory than the polishing a Wrong or a Trifling Thought, the neatness of whose dress may strike with Admiration perhaps at first sight, but upon a review it will certainly appear Contemptible. And therefore as he does not abound in Superfluous Ornaments, so neither does he reject any thing that can promote his End, which is not his own Reputation, but the Glory of his GOD and his Neighbours Edification. He considers the narrowness of the Humane Mind, and says all that is necessary but no more; Understands it so well as to know what will move and Please, and has so much command of himself as to give over when he has done enough. Yet he can exhaust the most fruitful Subject without making the Reader weary; for when he enlarges it is in Things not Words, and he mingles Variety withoutConfusion. All the divers excellencies of different Stiles meet in his to make up a perfect one, Strength and Ease, Solidity and Liveliness, the Sublime and the Plain. He’s neither so Lofty as to fly out of Sight, nor so humble as to become Creeping and Contemptible. His Strength does not make him Rugged and Perplext nor his Smoothness Weak and Nice; tho every thing is Neat, there’s not a grain of Affectation; he is gratefull to the Ear, but far remov’d from jingling Cadence. Brief when there is occasion without Dryness or Obscurity, and Florid enough to entertain th’ Imagination without Distracting the Mind. There’s not an Antiquated or Barbarous Word to be found in him, all is Decent, Just and Natural; no peculiar or Affected Phrases, whether Courtly or Clownish, Grave or Burlesque. For Plain and Significant Language is ever best, we have a mistaken Idea of Learning if we think to pretendto’t by sending our Reader every minute to the Dictionary. Words out of the common way are only allowable when they express our Sense with greater Force than Ordinary ones cou’d, or when they are so significant as to ease us of Circumlocutions, a hard word which I cou’d not avoid without using half a dozen words.
After all, it may not be amiss to take notice that Ornaments are common to Falshood and Truth, but Clearness and strength of Reasoning are not. They who wou’d propagate Error usually disguise it in Equivocal Terms and Obscure Phrases; they strive to engage our Passions, rather than to Convince our Reason, and carry us away in the torrent of a warm Imagination. They endeavour to refute, or if they can’t do that, to Ridicule the contrary opinion, and think this Sufficient to establish their own. Being much better skill’d in pulling down former Systems than in buildingnew ones, for it requires no great skill to Object, and there are many Truths which we’re very Certain of, and yet not able to answer every Impertinent Enquiry concerning ’em. Their greatest Art is in confounding things, in giving a probable Air to what they write, in pretending to Demonstration where the nature of the Truth does not require’t, and in evading it where it does. An Immoral or Heretical Discourse therefore may beCunninglybut notwellwrit, for we can never plead for Error and Vice with true Eloquence. We may trick’em up in a handsom Garb, adorn’em with quaint Expressions, and give them such a plausible turn as may enable them to do very much Mischief; but this is only a fulsom Carcass, the substance and Life are not there if Vertue and Truth are wanting.
§. VI. For it is to little purpose to Think well and speak well, unless weLive well, this is our GreatAffair and truest Excellency, the other are no further to be regarded than as they may assist us in this. She who does not draw this Inference from her Studies has Thought in vain, her notions are Erroneous and Mistaken. And all her Eloquence is but an empty noise, who employs it in any other design than in gaining Proselytes to Heaven. I am therefore far from designing to put Women on a vain pursuit after unnecessary and useless Learning, nor wou’d by any means persuade them to endeavour after Knowledge cou’d I be convinc’d that it is improper for ’em. Because I know very well that tho a thing be never so excellent in it self, it has but an ill grace if it be not suitable to the Person and Condition it is apply’d to. Fine Cloaths and Equipage do not become a Beggar, and a Mechanic who must work for daily bread for his Family, wou’d be wickedly Employ’d shou’d he suffer ’em to starvewhilest he’s solving Mathematical Problems. If therefore Women have another Duty incumbent on ’em, and such as is inconsistent with what we here advise, we do ill to take them from it: But to affirm this is to beg the Question, and is what I will never grant till it be better prov’d than as yet it appears to be. For if the Grand Business that Women as well as Men have to do in this World be to prepare for the next, ought not all their Care and Industry to Centre here? and since the matter is of Infinite Consequence is it equitable to deny ’em the use of any help? If therefore Knowledge were but any ways Instrumental, tho at the remotest distance, to the Salvation of our Souls, it were fit to apply our selves to it; and how much more when it is so necessary, that without it we can’t do any thing that’s Excellent, or Practise Vertue in the most Perfect manner. For unless we Understand our Duty and the Principlesof Religion, we don’t perform a Rational Service, it is but by Chance that we are Good or so much as Christians. We are their Property into whose hands we fall, and are led by those who with greatest Confidence impose their Opinions on us; Are as moveable as the different Circumstances that befall us; or if we happen to be Constant in our first way, it is not Reason but Obstinacy that makes us so. A great deal of Good will be omitted, and very much Evil, or Imperfection at least, stick to us, if we are not throughly acquainted with the Law of God and the secret springs and windings of our Hearts, which is scarce to be obtain’d without much Meditation and the helps that study affords.
And as when a rash young Traveller is about to run into dangerous places beset with Thieves and full of Precipices, if you have any hearty concern for his safety, you’l not think it enough barely to shew him his way,or even to tell him of the Danger, especially if the entrance seems fair and inviting and treacherous Companions are upon the watch to decoy him into it: But you’l expose it in all its frightful Circumstances, endeavour to quicken his vigilance and excite his Passions, and all little enough for his Security. So it cannot be thought sufficient that Women shou’d but just know whats Commanded and what Forbid, without being inform’d of the Reasons why, since this is not like to secure them in their Duty. For we find a Natural Liberty within us which checks at an Injunction that has nothing but Authority to back it; And tho Religion is indeed supported by the Strongest Reasons, and inforc’d by the most powerful Motives, yet if we are not acquainted with ’em, ’tis all one to us as if it were not. But having spoke of this in the first part we shall not farther enlarge on it here.
Perhaps it will be objected thatwe’ve saidthe great Truths of Religion carry a force and Evidence suited to the very Vulgar, and that GOD has not design’d All for Philosophers. And therefore if the way to the most necessary Knowlege be so very plain, and all Capacities are not fitted for higher attainments, what needs this ado about th’ Improvement of our minds? the only thing necessary is to be good Christians, and we may be that without being Philosophers. Suppose we may: This will Justify such as want Time and Capacity, but can never excuse the Sloth and Stupidity of those who have both.
For unless we have very strange Notions of the Divine Wisdom we must needs allow that every one is placed in such a Station as they are fitted for. And if the necessity of the world requires that some Persons shou’d Labour for others, it likewise requires that others shou’d Think for them. Our Powers and Faculties were not given us for nothing, andthe only advantage one Woman has above another, is the being allotted to the more noble employment. No body is plac’d without their own fault, in such unhappy Circumstances as to be incapable of Salvation, but some are plac’d in such happy ones as to be capable of attaining much greater degrees of Happiness than others if they do not neglect them: And shou’d these last do no more than the very utmost that is expected from the former, I know not how they wou’d acquit themselves, or what account they cou’d give of their great Advantages. And therefore tho no body shall be condemn’d because theyCou’dnot, yet we have reason to fear if our Case be such as that weMightbutWou’dnot receive Instruction. She then who makes this Objection must not take it amiss if we Judge of her in other Cases according to what she Pleads in this: She must never set up for a Wit, or a censurer of her Neighbours,must not pretend to be a fine Lady or any thing extraordinary: but be content to herd amongst the Drudges of the World who eat Their Bread in the Sweat of their Brows, if she says she wants Leisure; or in a less acceptable rank amongst the Fools and Ideots, or but one degree above them, if she says she wants Capacity for this Employment. It is one thing to be content with Ignorance, or rather with a less degree of Knowledge, on account of the Station that GOD has plac’d us in, and Another to Chuse and Delight in’t thro a Stupid Carelesness, a fear of Trouble, or an Inordinate pursuit of the Cares and Pleasures of this Mortal Life. This last only shews our Disesteem of our Souls, our Contempt of GOD and the Talents he has given us, and exposes us to all the dreadful consequences of such a neglect; to Punishments to which not only those who misemploy their Lord’s Talent, but even they whodon’t employ it at all, are Obnoxious.
And indeed as unnecessary as it is thought for Women to have Knowledge, she who is truly good finds very great use of it, not only in the Conduct of her own Soul but in the management of her Family, in the Conversation of her Neighbours and in all the Concerns of Life. Education of Children is a most necessary Employment, perhaps the chief of those who have any; But it is as Difficult as it is Excellent when well perform’d; and I question not but that the mistakes which are made in it, are a principal Cause of that Folly and Vice, which is so much complain’d of and so little mended. Now this, at least the foundation of it, on which in a great measure the success of all depends, shou’d be laid by the Mother, for Fathers find other Business, they will not be confin’d to such a laborious work, they have not such opportunities of observinga Childs Temper, nor are the greatest part of ’em like to do much good, since Precepts contradicted by Example seldom prove effectual. Neither are Strangers so proper for it, because hardly any thing besides Paternal Affection can sufficiently quicken the Care of performing, and sweeten the labour of such a task. But Tenderness alone will never discharge it well, she who wou’d do it to purpose must throughly understand Human nature, know how to manage different Tempers Prudently, be Mistress of her own, and able to bear with all the little humours and follies of Youth, neither Severity nor Lenity are to be always us’d, it wou’d ruin some to be treated in that manner which is fit for others. As Mildness makes some ungovernable, and as there is a stupor in many from which nothing but Terrors can rouse them, so sharp Reproofs and Solemn Lectures serve to no purpose but to harden others, in faults from whichthey might be won by an agreeable Address and tender application. GOD himself waits to be gracious and administers his Medicines in the most proper season, and Parents shou’d imitate him in this, for the want of observing it, and of accommodating their Methods to the several Dispositions they have to deal with, is perhaps the reason that many Pious Persons lose the fruit of their Pains and Care.
Nor will Knowledge lie dead upon their hands who have no Children to Instruct; the whole World is a single Ladys Family, her opportunities of doing good are not lessen’d but encreas’d by her being unconfin’d. Particular Obligations do not contract her Mind, but her Beneficence moves in the largest Sphere. And perhaps the Glory of Reforming this Prophane and Profligate Age is reserv’d for you Ladies, and that the natural and unprejudic’d Sentiments of your Minds beinghandsomly express’d, may carry a more strong conviction than the Elaborate Arguments of the Learned. Such as fence themselves against the Cannon they bring down, may lie open to an Ambuscade from you. And whilst the strong arguings of the Schools like the Wind in the Fable, seems but to harden these Sturdy Sinners, your Persuasions like the Suns mild and powerful rays, may oblige them to cast off that Cloak of Maliciousness in which they are so much intangled. And surely it is worth your while to fit your selves for this: ’Tis a Godlike thing to relieve even the Temporal wants of our Fellow Creatures, to keep aBodyfrom perishing, but it is much more Divine, toSave a Soul from Death! A Soul which in his estimate who best knows the value of it, is worth more than all the World. They who are thuswise shall shine as the brightness of the Firmament, and they who turn many toRighteousness as the Stars for ever; which is a Glory we may honestly Contend for, a Beauty we may lawfully Covet; O that we had but Ambition enough to aspire after it! O that we had but so much at least as we see daily thrown away on a poor transitory Earthly Diadem, which sets uneasy on his head who wears it, and which a longer arm may wrest from his Brows! But alas it was in our fore-fathers days that the Kingdom of Heav’n was took by violence; they thought nothing, and we think every thing too much to Do or Suffer to obtain it! Not but that it is still as bright and glorious, as truly attractive, but we are dull and stupid we shut our eyes and won’t behold its Charms. Were we but duly sensible of this we shou’d think no Posterity so desireable as the Offspring of our Minds, nor any state so great as the carrying a large Train of Followers with us to the Court of Heaven! So muchKnowledge therefore as is necessary to engage and keep us firm in our Christian Course, to fit us to help others in theirs, to stir us up to pursue, and direct us in our endeavours after one of the brightest Crowns of Glory, does very well become us; and more than this I do not contend for, being far from desiring that any one shou’d neglect her Necessary Affairs to amuse her self with nice Speculations. No; She who has a Family is discharging part of her Christian Calling whilst She’s taking care for its Support and Government, and wou’d be very much out, if she lock’d her self in her Study, when her Domesticks had need of her direction. But there are few of those to whom I write, who have not a good deal of time to spare, if you reckon whats thrown away on fantastic Impertinencies, and ’tis this I wou’d have better employ’d: Were not a Morning more advantageously spent at a Book than at a Looking-Glass,and an Evening in Meditation than in Gaming? Were not Pertinent and Ingenious Discourse more becoming in a visit, than Idle twattle and uncharitable Remarks? than a Nauseous repetition of a set of fine words which no body believes or cares for? And is not the fitting our selves to do Real Services to our Neighbours, a better expression of our Civility than the formal performance of a thousand ridiculous Ceremonies, which every one condemns and yet none has the Courage to break thro?
Concerning the Regulation of the Will and the Government of the Passions.
Asthe Capacity which we find in our selves of Receiving and Comparing Ideas is what we call the Understanding, so the Power of Preferringany Thought or Motion, of Directing them to This or That thing rather than to another is what we mean by the Will: Whose Regularity consists in a constant Tendency towards such things as ought to be Prefer’d, or in a word, in Conformity to the Will of GOD. That GOD’s Will is the Rule of ours is methinks so plain that it needs no proof; for why do we Prefer a thing but because we Judge it Best? and why do we Chuse it but because it Seems Good for us? Now GOD being Infinitely Wise all his Judgments must be Infallible, and being Infinitely Good he can Will nothing but what is best, nor prescribe any thing that is not for our Advantage. This is I dare say what every one Thinks if they think at all about the matter and is the Rule they wou’d Act by did they give themselves leave upon all occasions duly to Consider and Weigh what is propos’d to them.
But as there are some Ideas whichour Understandings receive so early that they seem to be born with us, which are never totally absent from our minds, and are in a manner the source of all the rest; so there are certain Motions or Inclinations inseparable from the Will, which push us on to the use of that Power, and determine it to the Choice of such things as are most agreeable to them. Nor shou’d we do amiss in following these Inclinations did they keep that Impression which the Author of Nature gave them, which is towards Good in general, or towards himself, for he only is our True Good, and these are the Wings of the Soul which shou’d carry it on vigorously towards him.
Whether there is not in us an Inclination to do what isFit, that is to think and Act agreeably to a Rational Nature, without considering our own particular advantage I shall not here dispute. For whether this be so or no, ’tis certain that in ourpresent Circumstances, we cannot separateFitandGoodin Reality, tho we may have distinct Ideas of them. What is really proper for Rational Creatures to do, tending necessarily to their Happiness, and nothing being able to make them truly Happy but that which is fit to be done. Besides, so pure an Inclination being wholly abstracted from Self-Love and Prejudice is not subject to any Irregularity, and so needs not be spoken of here; and perhaps so few are acquainted with it, that it will hardly be known what we mean by it.
An Inclination therefore after Happiness is that to which we shall at present reduce all the rest; which Happiness we pursue by removing as far as we can from that which is uneasie to us, and by uniting our selves as much as we are able to some Good which we suppose we want. The former of these being indeed a pursuit of Good, thonot so Directly as the latter. Good then is the Object of the Will, and hitherto one wou’d think there were no probability of our straying from the Will of GOD, and that there were so little need of advising us to Will as GOD Wills that it is impossible we shou’d Will otherwise; because whenever we oppose our Wills to his, we change in a manner the very Constitution of our Nature and fly from that Happiness which we wou’d pursue.
But the misfortune is as has been once observ’d already, that we Will e’re we are capable of examining the Reasons of our Choice, or of viewing our Ideas so exactly as we must if we wou’d Judge aright. And the frequent repetition of such unreasonable Choices makes them Customary to us, and consequently gives a new and wrong bias to our Inclinations, which upon all occasions dispose the Will to the Choice of such things as we suppose, tho bymistake, to contribute to our Happiness. Add to this, that the Passions which are certain Commotions in the Bloud and Animal Spirits accompanying these Inclinations, design’d in the Order of Nature for the good of the Body, as the Inclinations were intended for the Good of the Soul, do so unite us to sensible things, and represent ’em with such advantage, that Spiritual Good which seems at a greater distance relishes very little, and abstracted Truths do not find us so Impartial as to examin them throughly, and to give them their due Weight, when they’re ballanc’d against such things as may be Seen and Felt; these being commonly preferr’d, not for their intrinsic worth, but for their outward Shew and the Bulk they carry.
That we always endeavour to be Happy is sufficiently evident, and that we too frequently fly from GOD who only can make us so,Experience sadly Demonstrates. Which cou’d not be did we not grosly mistake our Happiness, as we certainly do whenever we Will any thing in opposition to the Will of GOD, whatever Appearance of Good it may happen to carry. ’Tis true the Will does always pursue Good, or somewhat represented to it as such, but it is not always, or rather very seldom, determin’d to the Choice of what is in it self the greatest Good. And though I suppose we always Chuse that which in that Juncture in which it is propos’d seems fittest for our Present turn, yet it is often such as we wou’d not prefer, did we impartially examin and observe the Consequences. But we will not do that, chusing rather to Act by the Wrong Judgments we have formerly made, and to follow blindly the Propensities they have given us, than to suspend our Inclinations as we both May and Ought, and restrain themfrom determining our Will, till we have fairly and fully examin’d and ballanc’d, according to the best of our Knowledge, the several degrees of Good and Evil present and future that are in the Objects set before us. The neglect of which is at once both our Fault and Misery; Our Fault in that we precipitate our Choice, refusing to Consider sufficiently to rectifie our Mistakes. And our Misery because we shall certainly be Disappointed sooner or later, and be convinc’d that what was so Hastily and Unreasonably Chosen, ought not even then to have been prefer’d, how Pleasant soever it appear’d, seeing it neither Was nor Cou’d be Good for us.
It seems indeed the greatest wonder in the World how any Man in his Senses can prefer the short Pleasures of Sin, which are attended even in this Life with Pain and Shame, and a thousand Inconveniencies, to the Present Delights ofVertue, and the Prospect of a Felicity Infinite and Eternal, if he does at all compare them. An Eternity of Joys must needs be preferable to Fifty or Threescore Years of Sinful Pleasures, weigh them in what Scales you please, and supposing these much greater than ever any Sinner found ’em, especially since they are attended with Eternal Pains, and no perverse Inclination can make us think otherwise if it will allow us to consider. But it will not allow Consideration, or if it does a little permit it, it deceives us however with fallacious Salvoes. It fixes our Thoughts on a Present Uneasiness which it says must be remov’d, and our Desires gratify’d at any rate, without suffering us to weigh the ill Consequences of doing so. And perhaps the Wrong bias which we receive from our Evil Inclinations does not consist in the persuading us that a Present Sinful Pleasure or Profit, is the GreatestGood, or that it ought to be Prefer’d before the Favour of GOD and Eternal Beatitude, which whenever we Think of we must needs acknowledge to be infinitely greater, but in keeping us from a full Conviction that th’ one can’t be Chosen without Renouncing th’ other, and in making us unwilling to examine throughly, lest we shou’d want the pretence of Ignorance or Passion to excuse what our Consciences can’t but Reproach us with as an unworthy Choice, whenever we permit our selves to Reflect.
So that the great aggravation of Sin seems to consist in this, That the commission of it is a pretending to be Wiser or Stronger than GOD, an attempt to out-wit him by Fineness, or else by plain Force to wrest his Felicity from him whether he Will or no. For seeing we always Will Happiness, and yet wou’d be Happy after another manner than GOD Wills we shall, we express aDesire, and an Endeavour so far as we’re able to Oppose and Alter his Will and Order, by reconciling the gratification of a present unreasonable Appetite with the Enjoyment of Happiness, tho he has declar’d they can’t be reconciled, and made it in the ordinary course of things impossible they shou’d.